The development of communicational potential of public spaces as European civil society's structure's sine qua non played an important role in the self stimulation of individualism and democratization. Transmutation of catacombic "kitchen culture" of post soviet societies into the spaces of public discourse – cafés, clubs, etc., confronts the limits of historical mentality. Rudimental character of dialogue culture, primitive and selfish perception of individualism, alienation and distrust in Modernity innovations and challenges reflect the peculiarities and possible alternatives of communicational horizon. Proliferation of similar intentions in more general contexts makes the problem of rebirth of metaphysic subject important again. In turn, communicational discourse differences of cafés and teahouses in palingenetic post soviet Modernity changes implicate distinctive and characteristic of traditional Lithuanian mentality oriental "residual" communication inclusions. The latter are treated as eventual fl uctual stimuli (productive coincidence) encouraging qualitative changes in sociocultural system.
The development of communicational potential of public spaces as European civil society's structure's sine qua non played an important role in the self stimulation of individualism and democratization. Transmutation of catacombic "kitchen culture" of post soviet societies into the spaces of public discourse – cafés, clubs, etc., confronts the limits of historical mentality. Rudimental character of dialogue culture, primitive and selfish perception of individualism, alienation and distrust in Modernity innovations and challenges reflect the peculiarities and possible alternatives of communicational horizon. Proliferation of similar intentions in more general contexts makes the problem of rebirth of metaphysic subject important again. In turn, communicational discourse differences of cafés and teahouses in palingenetic post soviet Modernity changes implicate distinctive and characteristic of traditional Lithuanian mentality oriental "residual" communication inclusions. The latter are treated as eventual fl uctual stimuli (productive coincidence) encouraging qualitative changes in sociocultural system.
The development of communicational potential of public spaces as European civil society's structure's sine qua non played an important role in the self stimulation of individualism and democratization. Transmutation of catacombic "kitchen culture" of post soviet societies into the spaces of public discourse – cafés, clubs, etc., confronts the limits of historical mentality. Rudimental character of dialogue culture, primitive and selfish perception of individualism, alienation and distrust in Modernity innovations and challenges reflect the peculiarities and possible alternatives of communicational horizon. Proliferation of similar intentions in more general contexts makes the problem of rebirth of metaphysic subject important again. In turn, communicational discourse differences of cafés and teahouses in palingenetic post soviet Modernity changes implicate distinctive and characteristic of traditional Lithuanian mentality oriental "residual" communication inclusions. The latter are treated as eventual fl uctual stimuli (productive coincidence) encouraging qualitative changes in sociocultural system.
The development of communicational potential of public spaces as European civil society's structure's sine qua non played an important role in the self stimulation of individualism and democratization. Transmutation of catacombic "kitchen culture" of post soviet societies into the spaces of public discourse – cafés, clubs, etc., confronts the limits of historical mentality. Rudimental character of dialogue culture, primitive and selfish perception of individualism, alienation and distrust in Modernity innovations and challenges reflect the peculiarities and possible alternatives of communicational horizon. Proliferation of similar intentions in more general contexts makes the problem of rebirth of metaphysic subject important again. In turn, communicational discourse differences of cafés and teahouses in palingenetic post soviet Modernity changes implicate distinctive and characteristic of traditional Lithuanian mentality oriental "residual" communication inclusions. The latter are treated as eventual fl uctual stimuli (productive coincidence) encouraging qualitative changes in sociocultural system.
European cultural dimensions. This implies: developing a Europe of knowledge, strengthening of stable, peaceful and democratic societies; enhancing mobility in employment and study; implementing the Bologna Magna Charta Universitatum 1988. In short the Declaration focuses on the promotion of co-operation and international competitiveness of European higher education. There are expectations of national reforms: the changes in two-tier degree structures, shorter first degrees, bridges between university and non-university sectors and external evaluation. At the institutional level, the reforms should also be considered to shape the curriculum development and evaluations (mare professionally relevant, more international and mare multidisciplinary). The article focuses on the universities role to facilitate study and labour mobility. Identifying labour needs calls for a constant update of the curriculum. The question is whether universities should move to professional training instead of providing an academic education. The article is dealing with the difficulties of the implementation of Bologna Declaration: a tension between academic education and professional training, between equality and opportunity, between internationalization and globalisation and etc. Mass higher education and life-long learning cannot be uniform across individuals, communities and countries. Reality is different in many universities, but the changes are needed in many universities too.
European cultural dimensions. This implies: developing a Europe of knowledge, strengthening of stable, peaceful and democratic societies; enhancing mobility in employment and study; implementing the Bologna Magna Charta Universitatum 1988. In short the Declaration focuses on the promotion of co-operation and international competitiveness of European higher education. There are expectations of national reforms: the changes in two-tier degree structures, shorter first degrees, bridges between university and non-university sectors and external evaluation. At the institutional level, the reforms should also be considered to shape the curriculum development and evaluations (mare professionally relevant, more international and mare multidisciplinary). The article focuses on the universities role to facilitate study and labour mobility. Identifying labour needs calls for a constant update of the curriculum. The question is whether universities should move to professional training instead of providing an academic education. The article is dealing with the difficulties of the implementation of Bologna Declaration: a tension between academic education and professional training, between equality and opportunity, between internationalization and globalisation and etc. Mass higher education and life-long learning cannot be uniform across individuals, communities and countries. Reality is different in many universities, but the changes are needed in many universities too.
European cultural dimensions. This implies: developing a Europe of knowledge, strengthening of stable, peaceful and democratic societies; enhancing mobility in employment and study; implementing the Bologna Magna Charta Universitatum 1988. In short the Declaration focuses on the promotion of co-operation and international competitiveness of European higher education. There are expectations of national reforms: the changes in two-tier degree structures, shorter first degrees, bridges between university and non-university sectors and external evaluation. At the institutional level, the reforms should also be considered to shape the curriculum development and evaluations (mare professionally relevant, more international and mare multidisciplinary). The article focuses on the universities role to facilitate study and labour mobility. Identifying labour needs calls for a constant update of the curriculum. The question is whether universities should move to professional training instead of providing an academic education. The article is dealing with the difficulties of the implementation of Bologna Declaration: a tension between academic education and professional training, between equality and opportunity, between internationalization and globalisation and etc. Mass higher education and life-long learning cannot be uniform across individuals, communities and countries. Reality is different in many universities, but the changes are needed in many universities too.
European cultural dimensions. This implies: developing a Europe of knowledge, strengthening of stable, peaceful and democratic societies; enhancing mobility in employment and study; implementing the Bologna Magna Charta Universitatum 1988. In short the Declaration focuses on the promotion of co-operation and international competitiveness of European higher education. There are expectations of national reforms: the changes in two-tier degree structures, shorter first degrees, bridges between university and non-university sectors and external evaluation. At the institutional level, the reforms should also be considered to shape the curriculum development and evaluations (mare professionally relevant, more international and mare multidisciplinary). The article focuses on the universities role to facilitate study and labour mobility. Identifying labour needs calls for a constant update of the curriculum. The question is whether universities should move to professional training instead of providing an academic education. The article is dealing with the difficulties of the implementation of Bologna Declaration: a tension between academic education and professional training, between equality and opportunity, between internationalization and globalisation and etc. Mass higher education and life-long learning cannot be uniform across individuals, communities and countries. Reality is different in many universities, but the changes are needed in many universities too.
The problems of socialization and social integration of the contemporary young generation are analysed in the article. Insufficient learning motivation, dissatisfaction in current school life and refusing to go to school, inability to make rational plans for future (learning, career, family, etc.), finding ways how to realize them, and finding ways of socially acceptable living are the topics which are of high importance in many modern countries and in Lithuania too. The aim of the research was to enclose the main methodological premises enabling to optimize current development of human resources in many societies of today. The role of the educational system in the process of socialization is under discussion: could it be in action in future as before, and if the answer is "yes", how it should be developed for more efficient performance? It is decided that we do not have enough personal and social courage and methods for creation of absolutely new system of education up to now. In such case we discuss only about some innovative ways of thinking and restructuring of the existing educational system. The main conclusions of the presented research are the following: permanent changes in societies call for making new goals and content of the socialization process. The countries under political, economical, cultural and educational transition (as Lithuania is) must find new ways creating closer social cooperation between local, national and global levels and different institutions of education. The system of education should be integrated with the social partners and society's institutions in much more extent. Closer ties should be developed among basic education and vocational education, and school, family, local community and the world of work are expected to form new and more efficient connections. Making new strategies for young generation socialization knowledge of various social and humanitarian sciences should be united in much more extent than it used to be, and contribution of economists and politicians is necessary. There is clear need for youth's socialization research and creating of new social structures based on systematic approach in Lithuania. Forms of international cooperation in establishing new models of youth social mobility and employment are mentioned as potentially productive also.
The problems of socialization and social integration of the contemporary young generation are analysed in the article. Insufficient learning motivation, dissatisfaction in current school life and refusing to go to school, inability to make rational plans for future (learning, career, family, etc.), finding ways how to realize them, and finding ways of socially acceptable living are the topics which are of high importance in many modern countries and in Lithuania too. The aim of the research was to enclose the main methodological premises enabling to optimize current development of human resources in many societies of today. The role of the educational system in the process of socialization is under discussion: could it be in action in future as before, and if the answer is "yes", how it should be developed for more efficient performance? It is decided that we do not have enough personal and social courage and methods for creation of absolutely new system of education up to now. In such case we discuss only about some innovative ways of thinking and restructuring of the existing educational system. The main conclusions of the presented research are the following: permanent changes in societies call for making new goals and content of the socialization process. The countries under political, economical, cultural and educational transition (as Lithuania is) must find new ways creating closer social cooperation between local, national and global levels and different institutions of education. The system of education should be integrated with the social partners and society's institutions in much more extent. Closer ties should be developed among basic education and vocational education, and school, family, local community and the world of work are expected to form new and more efficient connections. Making new strategies for young generation socialization knowledge of various social and humanitarian sciences should be united in much more extent than it used to be, and contribution of economists and politicians is necessary. There is clear need for youth's socialization research and creating of new social structures based on systematic approach in Lithuania. Forms of international cooperation in establishing new models of youth social mobility and employment are mentioned as potentially productive also.
This article is devoted to the analysis of tolerance towards national minorities in Lithuania. The article combines the analysis of the phenomenon of tolerance as a core social value and the analysis of empirical evidence of tolerance in the Lithuanian society. The scientific investigation of empirical situation is based on the secondary analysis of sociological data. Tolerance is one of the social values that are present and protected in modern multicultural democratic societies. Even thought the level of social tolerance varies from country to country and within time periods, Europe remains a perfect example of practices of social tolerance. In general, the level of tolerance is altering and depends on many factors, such as the level of urbanisation, multiculturalism, historical development, the development of the state, etc. In this article, the factors of multiculturalism and urbanisation are analysed in a more precise manner. Lithuania, due to its historical experience and geopolitical situation, is one of the European countries that are multicultural and have a long history of national minorities living in the country. According to the data of sociological research, the majority of the Lithuanian population is tolerant towards national minorities. Even though one third of the population express some kind of negative attitudes towards national minorities, it is necessary to stress that these negative attitudes are almost absent in everyday life of the society.
This article is devoted to the analysis of tolerance towards national minorities in Lithuania. The article combines the analysis of the phenomenon of tolerance as a core social value and the analysis of empirical evidence of tolerance in the Lithuanian society. The scientific investigation of empirical situation is based on the secondary analysis of sociological data. Tolerance is one of the social values that are present and protected in modern multicultural democratic societies. Even thought the level of social tolerance varies from country to country and within time periods, Europe remains a perfect example of practices of social tolerance. In general, the level of tolerance is altering and depends on many factors, such as the level of urbanisation, multiculturalism, historical development, the development of the state, etc. In this article, the factors of multiculturalism and urbanisation are analysed in a more precise manner. Lithuania, due to its historical experience and geopolitical situation, is one of the European countries that are multicultural and have a long history of national minorities living in the country. According to the data of sociological research, the majority of the Lithuanian population is tolerant towards national minorities. Even though one third of the population express some kind of negative attitudes towards national minorities, it is necessary to stress that these negative attitudes are almost absent in everyday life of the society.
This paper discusses the encounter of Enlightenment and Romanticism in John Stuart Mill's philosophy. The majority of authors and Mill's commentators (especially John Gray) tend to look at it as the theory with principles of Enlightenment. The smaller part of commentators (Nicholas Capaldi, Isaiah Berlin) sees in Mill's conception also the principles of Romanticism modifying the traditional interpretation of English philosopher. But in fact this not-dominant approach practically is not analysed – it is limited only with brief notices. Therefore this master work is dedicated to attitude that Mill's philosophy develops both from basic principles of Enlightenment and those of Romanticism. The inconsistency of Mill's thought could be related with conflict of Enlightenment and Romanticism which, according to Alvydas Jokubaitis, could be named as the encounter of naturalism and expressivism. In conformity with this separation we could clearly see that Mill is characterized by naturalistic orientation (mostly in area of science) and expressivist orientation (in examination of person and partly – of society). There are indicated the essential principles of Enlightenment in Mill's philosophy: 1) meliorism (the belief that persons, groups of persons, institutions, science, etc. improve and progresses) which denotes that utilitarian and political theory of this philosopher is pictured as stimulating social, as well as closely related intellectual progress; 2) egalitarianism (the belief that there is no valid hierarchy between persons and groups of persons) which denotes that hierarchy and social, political inequality, the existence of whom means eluding of justice, are rejected; 3) rationalism (the belief that person's mind and logic are the essential origin of knowledge so thought and behaviour have to be grounded on it) which denotes that rational intelligible truth, enabling scientific knowledge and rational political theory, exists; 4) universalism (the belief that there are acceptable ideas, social constructs to everyone without reference to historical, cultural, etc. conditions) which denotes general acceptability of ideals of civilization and representative government. Meanwhile the essential principles of Romanticism in Mill's philosophy are 1) individualism (the belief that persons interests are prior to that of society therefore society is build for the sake of individual) which denotes the delineation of limit from society through cultivation of personal features but also denotes the permanent relation with it through individualized government; 2) expressivism (the belief that artistic creation, feelings and morality are vital means for self-expression and self-creation) which denotes the separation of the truths of science and art which in turn enables the poetisation of the world and aestheticalising as well as emotionalizing of morality; 3) pluralism (the belief that society consists of various individuals with diverse conceptions of the good life) which denotes that there exists the basic diversity of human identities and determined of this condition – the diversity of opinions and attitudes. It can be observed that principles of Enlightenment, as well of Romanticism, are characterized by internal coherence and interconnection in them. Situation changes when principles of mentioned doctrines encounter with each other (as it is in Mill's philosophy). Then it can be clearly seen that, suppose, universalism begin to contradict pluralism, rationalism contradicts expressivism, etc. Probably the only principle, which do not confront, is meliorism referring to Mill's attitude that persons and societies, art and science are improving.
This paper discusses the encounter of Enlightenment and Romanticism in John Stuart Mill's philosophy. The majority of authors and Mill's commentators (especially John Gray) tend to look at it as the theory with principles of Enlightenment. The smaller part of commentators (Nicholas Capaldi, Isaiah Berlin) sees in Mill's conception also the principles of Romanticism modifying the traditional interpretation of English philosopher. But in fact this not-dominant approach practically is not analysed – it is limited only with brief notices. Therefore this master work is dedicated to attitude that Mill's philosophy develops both from basic principles of Enlightenment and those of Romanticism. The inconsistency of Mill's thought could be related with conflict of Enlightenment and Romanticism which, according to Alvydas Jokubaitis, could be named as the encounter of naturalism and expressivism. In conformity with this separation we could clearly see that Mill is characterized by naturalistic orientation (mostly in area of science) and expressivist orientation (in examination of person and partly – of society). There are indicated the essential principles of Enlightenment in Mill's philosophy: 1) meliorism (the belief that persons, groups of persons, institutions, science, etc. improve and progresses) which denotes that utilitarian and political theory of this philosopher is pictured as stimulating social, as well as closely related intellectual progress; 2) egalitarianism (the belief that there is no valid hierarchy between persons and groups of persons) which denotes that hierarchy and social, political inequality, the existence of whom means eluding of justice, are rejected; 3) rationalism (the belief that person's mind and logic are the essential origin of knowledge so thought and behaviour have to be grounded on it) which denotes that rational intelligible truth, enabling scientific knowledge and rational political theory, exists; 4) universalism (the belief that there are acceptable ideas, social constructs to everyone without reference to historical, cultural, etc. conditions) which denotes general acceptability of ideals of civilization and representative government. Meanwhile the essential principles of Romanticism in Mill's philosophy are 1) individualism (the belief that persons interests are prior to that of society therefore society is build for the sake of individual) which denotes the delineation of limit from society through cultivation of personal features but also denotes the permanent relation with it through individualized government; 2) expressivism (the belief that artistic creation, feelings and morality are vital means for self-expression and self-creation) which denotes the separation of the truths of science and art which in turn enables the poetisation of the world and aestheticalising as well as emotionalizing of morality; 3) pluralism (the belief that society consists of various individuals with diverse conceptions of the good life) which denotes that there exists the basic diversity of human identities and determined of this condition – the diversity of opinions and attitudes. It can be observed that principles of Enlightenment, as well of Romanticism, are characterized by internal coherence and interconnection in them. Situation changes when principles of mentioned doctrines encounter with each other (as it is in Mill's philosophy). Then it can be clearly seen that, suppose, universalism begin to contradict pluralism, rationalism contradicts expressivism, etc. Probably the only principle, which do not confront, is meliorism referring to Mill's attitude that persons and societies, art and science are improving.
This paper discusses the encounter of Enlightenment and Romanticism in John Stuart Mill's philosophy. The majority of authors and Mill's commentators (especially John Gray) tend to look at it as the theory with principles of Enlightenment. The smaller part of commentators (Nicholas Capaldi, Isaiah Berlin) sees in Mill's conception also the principles of Romanticism modifying the traditional interpretation of English philosopher. But in fact this not-dominant approach practically is not analysed – it is limited only with brief notices. Therefore this master work is dedicated to attitude that Mill's philosophy develops both from basic principles of Enlightenment and those of Romanticism. The inconsistency of Mill's thought could be related with conflict of Enlightenment and Romanticism which, according to Alvydas Jokubaitis, could be named as the encounter of naturalism and expressivism. In conformity with this separation we could clearly see that Mill is characterized by naturalistic orientation (mostly in area of science) and expressivist orientation (in examination of person and partly – of society). There are indicated the essential principles of Enlightenment in Mill's philosophy: 1) meliorism (the belief that persons, groups of persons, institutions, science, etc. improve and progresses) which denotes that utilitarian and political theory of this philosopher is pictured as stimulating social, as well as closely related intellectual progress; 2) egalitarianism (the belief that there is no valid hierarchy between persons and groups of persons) which denotes that hierarchy and social, political inequality, the existence of whom means eluding of justice, are rejected; 3) rationalism (the belief that person's mind and logic are the essential origin of knowledge so thought and behaviour have to be grounded on it) which denotes that rational intelligible truth, enabling scientific knowledge and rational political theory, exists; 4) universalism (the belief that there are acceptable ideas, social constructs to everyone without reference to historical, cultural, etc. conditions) which denotes general acceptability of ideals of civilization and representative government. Meanwhile the essential principles of Romanticism in Mill's philosophy are 1) individualism (the belief that persons interests are prior to that of society therefore society is build for the sake of individual) which denotes the delineation of limit from society through cultivation of personal features but also denotes the permanent relation with it through individualized government; 2) expressivism (the belief that artistic creation, feelings and morality are vital means for self-expression and self-creation) which denotes the separation of the truths of science and art which in turn enables the poetisation of the world and aestheticalising as well as emotionalizing of morality; 3) pluralism (the belief that society consists of various individuals with diverse conceptions of the good life) which denotes that there exists the basic diversity of human identities and determined of this condition – the diversity of opinions and attitudes. It can be observed that principles of Enlightenment, as well of Romanticism, are characterized by internal coherence and interconnection in them. Situation changes when principles of mentioned doctrines encounter with each other (as it is in Mill's philosophy). Then it can be clearly seen that, suppose, universalism begin to contradict pluralism, rationalism contradicts expressivism, etc. Probably the only principle, which do not confront, is meliorism referring to Mill's attitude that persons and societies, art and science are improving.
